O Coverer (of faults), do not lift up the veil from us, be a protector to us in our test (on the Day of Judgement).
پرده ای ستار از ما بر مگیر ** باش اندر امتحان ما مجیر
At night the false coin jostles (in rivalry) with the gold: the gold is waiting for day.
قلب پهلو می‌‌زند با زر به شب ** انتظار روز می‌‌دارد ذهب
With the tongue of its (inward) state the gold says, “Wait, O tinselled one, till day rises clear.”3295
با زبان حال زر گوید که باش ** ای مزور تا بر آید روز فاش
Hundreds of thousands of years the accursed Iblís was a saint and the prince of true believers;
صد هزاران سال ابلیس لعین ** بود ز ابدال و امیر المؤمنین
On account of the pride which he had, he grappled with Adam and was put to shame, like dung at morning tide.
پنجه زد با آدم از نازی که داشت ** گشت رسوا همچو سرگین وقت چاشت
How Bal‘am son of Bá‘úr prayed (to God), saying, “Cause Moses and his people to turn back, without having gained their desire, from this city which they have besieged and how his prayer was granted.”
دعا کردن بلعم باعور که موسی و قومش را از این شهر که حصار داده‌‌اند بی‌‌مراد باز گردان
To Bal‘am son of Bá‘úr the people of the world became subject, (for he was) like unto the Jesus of the time.
بلعم باعور را خلق جهان ** سغبه شد مانند عیسای زمان
They bowed (worshipfully) to none but him: his spell was (giving) health to the sick.
سجده ناوردند کس را دون او ** صحت رنجور بود افسون او
From pride and (conceit of) perfection he grappled with Moses: his plight became such as thou hast heard.3300
پنجه زد با موسی از کبر و کمال ** آن چنان شد که شنیده ستی تو حال
Even so there have been in the world, manifest or hidden, a hundred thousand like Iblís and Bal‘am.
صد هزار ابلیس و بلعم در جهان ** همچنین بوده ست پیدا و نهان
God caused these twain to be notorious, that these twain might bear witness against the rest.
این دو را مشهور گردانید اله ** تا که باشد این دو بر باقی گواه
These two thieves He hanged on a high gallows (to be a warning to all); else there were many (other) thieves in (the pale of) His vengeance.
این دو دزد آویخت از دار بلند ** ور نه اندر قهر بس دزدان بدند
These twain He dragged by their forelocks to the city (for slaughter); (but) ’tis impossible to number (all) the victims of His wrath.
این دو را پرچم به سوی شهر برد ** کشتگان قهر را نتوان شمرد
You are a favourite (of God), but within your (due) bounds. (Fear) God, (fear) God, do not set foot beyond (those) bounds.3305
نازنینی تو ولی در حد خویش ** الله الله پا منه از حد خویش
If you combat with one who is a greater favourite than yourself, ’twill bring you down to the lowest depth of the seventh earth.
گر زنی بر نازنین تر از خودت ** در تگ هفتم زمین زیر آردت
For what purpose is the tale of ‘Ád and Thamúd? That you may know that the prophets have disdain (for the wicked).
قصه‌‌ی عاد و ثمود از بهر چیست ** تا بدانی کانبیا را نازکی است
These signs—the (earth's) swallowing up (sinners), the hurling of stones (upon them), and the thunderbolts—were evidence of the might of the Rational Soul.
این نشان خسف و قذف و صاعقه ** شد بیان عز نفس ناطقه
Kill all animals for the sake of man, kill all mankind for the sake of Reason.
جمله حیوان را پی انسان بکش ** جمله انسان را بکش از بهر هش
What is Reason? The Universal Intelligence of the man (prophet or saint) endowed with reason. Partial reason is reason (too), but it is infirm.3310
هش چه باشد عقل کل هوشمند ** هوش جزوی هش بود اما نژند
All the animals that are wild (unfriendly) to man are inferior to the human animal.
جمله حیوانات وحشی ز آدمی ** باشد از حیوان انسی در کمی
Their blood is free to mankind, since they are estranged from the august Reason.
خون آنها خلق را باشد سبیل ** ز انکه وحشی‌‌اند از عقل جلیل
The honour of the wild animals is fallen low (has come to be of no account) because they have grown hostile to man.
عزت وحشی بدین افتاد پست ** که مر انسان را مخالف آمده ست
What honour, then, will be thine, O marvel (of folly), since thou hast become (like) timorous wild asses?
پس چه عزت باشدت ای نادره ** چون شدی تو حمر مستنفرة
Because of his usefulness, the (domesticated) ass ought not to be killed; (but) when he turns wild, his blood becomes lawful.3315
خر نشاید کشت از بهر صلاح ** چون شود وحشی شود خونش مباح
Although the ass had no knowledge to restrain him (from becoming wild), the Loving One is not excusing him at all.
گر چه خر را دانش زاجر نبود ** هیچ معذورش نمی‌‌دارد ودود
How, then, shall man be excused, O noble friend, when he has become wild (refractory and hostile) to that Word (the voice of Reason)?
پس چو وحشی شد از آن دم آدمی ** کی بود معذور ای یار سمی
Of necessity permission was given to shed the blood of the infidels, like (that of) a wild beast before the arrows and lances.
لاجرم کفار را شد خون مباح ** همچو وحشی پیش نشاب و رماح
All their wives and children are free spoil, since they are irrational and reprobate and base.
جفت و فرزندانشان جمله سبیل ** ز آنکه بی‌‌عقلند و مردود و ذلیل
Once more, a reason that flees from the Reason of reason (Universal Reason) is transported from rationality to (the grade of) the animals.3320
باز عقلی کاو رمد از عقل عقل ** کرد از عقلی به حیوانات نقل
How Hárút and Márút relied upon their immaculateness and desired to mix with the people of this world and fell into temptation.
اعتماد کردن هاروت و ماروت بر عصمت خویش و آمیزی اهل دنیا خواستن و در فتنه افتادن
As (for example), because of their arrogance, the celebrated Hárút and Márút were smitten by the poisoned arrow (of Divine wrath).
همچو هاروت و چو ماروت شهیر ** از بطر خوردند زهر آلود تیر
They had confidence in their holiness, (but) what (use) is it for the buffalo to have confidence in the lion?
اعتمادی بودشان بر قدس خویش ** چیست بر شیر اعتماد گاومیش
Though he make a hundred shifts (to defend himself) with his horn, the fierce lion will tear him to pieces limb by limb.
گر چه او با شاخ صد چاره کند ** شاخ شاخش شیر نر پاره کند
(Even) if he become as full of horns (prickles) as a hedgehog, the buffalo will inevitably be killed by the lion.
گر شود پر شاخ همچون خار پشت ** شیر خواهد گاو را ناچار کشت
(But) though the Sarsar wind uproots many trees, it bestows kindness on the wet grass.3325
گر چه صرصر بس درختان می‌‌کند ** با گیاه تر وی احسان می‌‌کند
That violent wind had pity on the weakness of the grass: do not thou, O heart, brag vainly of thy strength.
بر ضعیفی گیاه آن باد تند ** رحم کرد ای دل تو از قوت ملند
How should the axe be afraid of the thickness of the branches? It cuts them to pieces.
تیشه را ز انبوهی شاخ درخت ** کی هراس آید ببرد لخت لخت
But it does not beat itself against a leaf, it does not beat its edge except against an edge (something hard and solid like itself).
لیک بر برگی نکوبد خویش را ** جز که بر نیشی نکوبد نیش را
What does the flame care for the great quantity of firewood? How should the butcher flee in terror from the flock of sheep?
شعله را ز انبوهی هیزم چه غم ** کی رمد قصاب از خیل غنم
What is form in the presence of (in comparison with) reality? Very feeble. ’Tis the reality of the sky that keeps it upside down (like an inverted cup).3330
پیش معنی چیست صورت بس زبون ** چرخ را معنیش می‌‌دارد نگون
Judge by the analogy of the celestial wheel: from whom does its motion proceed? From directive Reason.
تو قیاس از چرخ دولابی بگیر ** گردشش از کیست از عقل مشیر
The motion of this shield-like body is (derived) from the veiled spirit, O son.
گردش این قالب همچون سپر ** هست از روح مستر ای پسر
The motion of this wind is from its reality, like the wheel that is captive to the water of the stream.
گردش این باد از معنی اوست ** همچو چرخی کان اسیر آب جوست
The ebb and flow and incoming and outgoing of this breath —from whom does it proceed but from the spirit that is filled with desire?
جر و مد و دخل و خرج این نفس ** از که باشد جز ز جان پر هوس
Now it (the spirit) makes it (the breath) jím, now há and dál; now it makes it peace, now strife.3335